Very interesting observations, Jeffro. As you have discovered we do differ as to interpretation. Here's why:
Daniel was written in the 2nd century BCE.
The above is easy to refute, but this is not the time or place. Suffice to say, Ezekiel had a high regard for Daniel (cf. Ezek.14:14, 20; 28:3).
[Modern scholars view this Daniel as Ugartitic hero named Dan’el, whose life story is narrated in the legend of Aqḥat (dating from about the fifteenth century B.C.).” However, Dan’el was an idol-worshiper, a drunken party goer, contemplating murderous revenge. Ezekiel, a zealous prophet and the son of a priest, would never have used a Baal-worshiper as a paragon of righteousness and purity.]
The author of Daniel refers to oppression by Antiochus IV.
And all the way to the Prince of the army it put on great airs, and from him the constant [feature] was taken away, and the established place of his sanctuary was thrown down. (Dan. 8:11 NWT)
And the people of the prince who is to come shall destroy the city and the sanctuary. (Dan. 9:26 ESV)
Would you be so kind as pointing me to a historical or reference work where Antiochus is responsible for destruction of the city and the sanctuary. If so, then I’ll also apply it to Antiochus. While you’re busy with that, apply the following to Antiochus’ life. As far as I know, such a battle never took place and Antiochus died of illness. Place: Fars Province, Iran, somewhat far removed from Israel (Wiki). That's why I exclude Antiochus here.
40 "At the time of the end, the king of the south shall attack him, but the king of the north shall rush upon him like a whirlwind, with chariots and horsemen, and with many ships. And he shall come into countries and shall overflow and pass through.
41 He shall come into the glorious land. And tens of thousands shall fall, but these shall be delivered out of his hand: Edom and Moab and the main part of the Ammonites.
42 He shall stretch out his hand against the countries, and the land of Egypt shall not escape.
43 He shall become ruler of the treasures of gold and of silver, and all the precious things of Egypt, and the Libyans and the Cushites shall follow in his train.
44 But news from the east and the north shall alarm him, and he shall go out with great fury to destroy and devote many to destruction.
45 And he shall pitch his palatial tents between the sea and the glorious holy mountain. Yet he shall come to his end, with none to help him. (Dan. 11:40-45 ESV)
The ‘times of the gentiles’ began with the Roman response to the Jewish revolt in 66CE and culminated in the destruction of Jerusalem in 70CE. Revelation 11 explicitly gives the duration as 3.5 years.
The temple was destroyed by the Romans. At least we ca agree on that. In the NT interpretation of the the new temple is somewhat different to what many expect. The new temple, as well as courtyard, would consist of living stones, i.e., individuals belonging to the Israel of God (Gal. 6:15, 16; cf. 1 Cor. 3:16, 17; 2 Cor. 6:16; Eph. 2:21, 22).
As a descendant of Jeconiah, Jesus would not have the legal right to be king (Jeremiah 22:28-30)
There are three possible solutions to this difficulty. First, the “offspring” of Jeconiah mentioned in the curse could be a limited reference to the king’s own children—his immediate offspring, in other words. On a related note, the phrase “in his lifetime” could apply to the entire verse. The curse would only be in force while the king lived. This is exactly what happened, as Jeconiah was not successful as a king (he only reigned for three months before he surrendered to Nebuchadnezzar’s forces), and none of his sons (he had seven of them, 1 Chron. 3:17, 18) reigned over Judah.
A second solution concerns the virgin birth. Jesus only had one human parent, Mary. His mother was of David’s line, but not through Jeconiah (Luke 3:31). Joseph was Jesus’ legal father, but not His physical one. Thus, Jesus was of royal blood through Mary, but the curse of Jeconiah stopped with Joseph and was not passed on to Jesus.
A third possible solution is that God reversed the curse on Jeconiah’s family. This is hinted at by the prophet Haggai, who told Zerubbabel, Jeconiah’s grandson, that God would make him a “signet ring” on God’s hand (Haggai 2:23). Zerubbabel was blessed by God as the governor of Judea, and he prospered in that role when the Jewish exiles returned to Jerusalem. The “signet ring” imagery of Jeconiah’s curse is repeated in Zerubbabel’s blessing, which must be more than coincidence. Several rabbinic sources teach that Jeconiah repented in Babylon and that God forgave him and lifted the curse.
“Jehoiachin’s sad experiences changed his nature entirely, and as he repented of the sins which he had committed as king he was pardoned by God, who revoked the decree to the effect that none of his descendants should ever become king (Jer. xxii.30; Pesik., ed. Buber, xxv. 163a, b): he even became the ancestor of the Messiah (Tan., Toledot, 20 [ed. Buber, i. 140]).” Jewish Encyclopedia –Louis Ginzberg, “Jehoiachin,” vol. 7 p. 84.
The following article discusses the Jewish view and Rabbinical quotes, which I found to be interesting.
https://jewsforjesus.org/answers/the-problem-of-the-curse-on-jeconiah-in-relation-to-the-genealogy-of-jesus
